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The roots of this sampradaya can be traced to the [[Rigveda (ऋग्वेदः)|Rigveda]] where the [[Vagambhrniya Sukta (वागाम्भृणीयसूक्तम्)|Ambhrini sukta]] (10.125) and Ratri sukta (10.127) point towards this. The [[Devi Upanishad (देव्युपनिषत्)|Devi Upanishad]] (belonging to the [[Atharvaveda (अथर्ववेदः)|Atharvaveda]]) amongst the 108 [[Upanishads (उपनिषदः)|Upanishads]] mentioned in the Muktikopanishad and the [[Tantra (तन्त्रम्)|Tantras]] (Shakta [[Agamas (आगमाः)|Agamas]]) have expounded this sampradaya in greater detail.

The roots of this sampradaya can be traced to the [[Rigveda (ऋग्वेदः)|Rigveda]] where the [[Vagambhrniya Sukta (वागाम्भृणीयसूक्तम्)|Ambhrini sukta]] (10.125) and Ratri sukta (10.127) point towards this. The [[Devi Upanishad (देव्युपनिषत्)|Devi Upanishad]] (belonging to the [[Atharvaveda (अथर्ववेदः)|Atharvaveda]]) amongst the 108 [[Upanishads (उपनिषदः)|Upanishads]] mentioned in the Muktikopanishad and the [[Tantra (तन्त्रम्)|Tantras]] (Shakta [[Agamas (आगमाः)|Agamas]]) have expounded this sampradaya in greater detail.

Gradually, the conception of Durga as the primordial Shakti and of Lakshmi and Sarasvati as Her aspects became popular and thus, the devotee visualized the triple aspect of power, beneficence and wisdom in Durga.  

Gradually, the conception of Durga as the primordial Shakti and of Lakshmi and Sarasvati as Her aspects became popular and thus, the devotee visualized the triple aspect of power, beneficence and wisdom in Durga.<!-- Is there a reference that we can cite here for the content written in this section ? -->

[[File:Sample page of the Critical Edition.png|thumb|501x501px|Sample page of the Critical Edition<ref>M. L. Wadekar (2011), ''The Critical Edition of the Markandeya Purana in two volumes'', Vadodara: Oriental Institute.</ref>]]

[[File:Sample page of the Critical Edition.png|thumb|501x501px|Sample page of the Critical Edition<ref>M. L. Wadekar (2011), ''The Critical Edition of the Markandeya Purana in two volumes'', Vadodara: Oriental Institute.</ref>]]

There are more than forty seven commentaries on the Devi Mahatmya like, Anvayartha-prakashika by Ekanath Bhatta, Kavi-vallabha by Kamadeva, Siddhanta-manjari by Krishnananda, Tattva-prakashika by Gopal Mishra, Chidananda-keli-vilasa by Gaudapada and so on.

There are more than forty seven commentaries on the Devi Mahatmya like, Anvayartha-prakashika by Ekanath Bhatta, Kavi-vallabha by Kamadeva, Siddhanta-manjari by Krishnananda, Tattva-prakashika by Gopal Mishra, Chidananda-keli-vilasa by Gaudapada and so on.

It is also known by two more names: Durga Saptashati (since it contains sapta-shata or 700 verses extolling the greatness of Mother Durga) and Chandi (since it deals with the exploits of the fierce Goddess Chandi or Chandika to protect the surrendering devotee from contrary forces.)

It is also known by two more names: Durga Saptashati (since it contains sapta-shata or 700 verses extolling the greatness of Mother Durga) and Chandi (since it deals with the exploits of the fierce Goddess Chandi or Chandika to protect the surrendering devotee from contrary forces.)<!-- Kindly insert a reference for this section if available -->

=== दुर्गा देवी ॥ Durga Devi ===

=== दुर्गा देवी ॥ Durga Devi ===

The vowels and consonants used in the word 'Durga' have different connotations. The consonant ‘d’ implies that Durga destroys demons (daitya), vowel ‘u’ means that she wards off all obstacles (vighna), consonant ‘r’ means that she protects from all sorts of diseases (roga), consonant ‘g’ means that she burns all sins (paapa) and vowel ‘aa’ means that she destroys all fears (bhaya). The Goddess herself says that whosoever shall pray to Her constantly with a concentrated mind through these hymns, She shall put down his every trouble doubtlessly. <blockquote>तस्याहं सकलां बाधां नाशयिष्याम्यसंशयम् ॥12.1||<ref name=":0" /> ''tasyāhaṁ sakalāṁ bādhāṁ nāśayiṣyāmyasaṁśayam''//</blockquote>[[File:Nava-Durga in Manuscript.png|thumb|366x366px|Nava-Durga in Manuscript<ref>Lalchand Research Library Ancient Indian Manuscript Collection, DAV College, Chandigarh – <nowiki>https://dav.splrarebooks.com/</nowiki></ref>]]

The vowels and consonants used in the word 'Durga' have different connotations. The consonant ‘d’ implies that Durga destroys demons (daitya), vowel ‘u’ means that she wards off all obstacles (vighna), consonant ‘r’ means that she protects from all sorts of diseases (roga), consonant ‘g’ means that she burns all sins ([[Pataka (पातकम्)|paapa]]) and vowel ‘aa’ means that she destroys all fears (bhaya). The Goddess herself says that whosoever shall pray to Her constantly with a concentrated mind through these hymns, She shall put down his every trouble doubtlessly. <blockquote>तस्याहं सकलां बाधां नाशयिष्याम्यसंशयम् ॥12.1||<ref name=":0" /> ''tasyāhaṁ sakalāṁ bādhāṁ nāśayiṣyāmyasaṁśayam''//</blockquote>[[File:Nava-Durga in Manuscript.png|thumb|366x366px|Nava-Durga in Manuscript<ref>Lalchand Research Library Ancient Indian Manuscript Collection, DAV College, Chandigarh – <nowiki>https://dav.splrarebooks.com/</nowiki></ref>]]

The Devi-kavacha mentions the Nine Durga as follows:

The Devi-kavacha mentions the Nine Durga as follows:

*Shailaputri – The Goddess who was born to the Himalaya as his daughter after severe penances.

*Shailaputri – The Goddess who was born to the Himalaya as his daughter after severe penances.

*Brahmacharini – This aspect of the Goddess helps the aspirant towards the Supreme experience as is expressed also through the etymology of this word:  

*Brahmacharini – This aspect of the Goddess helps the aspirant towards the Supreme experience as is expressed also through the etymology of this word:  

<blockquote>ब्रह्म चारयितुं शीलमस्या: ''- brahma cārayituṁ śīlamasyāh'' </blockquote>She had bestowed Brahma-jnana to Indra as recorded in the Kenopanishad,<blockquote>सा ब्रह्मेति होवाच ब्रह्मणो वा एतद्विजये महीयध्वमिति ततो हैव विदाञ्चकार ब्रह्मेति ॥ १ ॥<ref>Kenopanishad, [https://sa.wikisource.org/wiki/%E0%A4%95%E0%A5%87%E0%A4%A8%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D Khanda 4]</ref>

<blockquote>ब्रह्म चारयितुं शीलमस्या:<!-- Reference request --> ''- brahma cārayituṁ śīlamasyāh'' </blockquote>She had bestowed Brahma-jnana to Indra as recorded in the Kenopanishad,<blockquote>सा ब्रह्मेति होवाच ब्रह्मणो वा एतद्विजये महीयध्वमिति ततो हैव विदाञ्चकार ब्रह्मेति ॥ १ ॥<ref>Kenopanishad, [https://sa.wikisource.org/wiki/%E0%A4%95%E0%A5%87%E0%A4%A8%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D Khanda 4]</ref>

''sā brahmeti hovāca brahmaṇo vā etadvijaye mahīyadhvamiti tato haiva vidāñcakāra brahmeti//''</blockquote>Meaning: She said, “It is Brahman indeed. Attain glory in the victory of Brahman.” From her words only, he learned that it was Brahman.

''sā brahmeti hovāca brahmaṇo vā etadvijaye mahīyadhvamiti tato haiva vidāñcakāra brahmeti//''</blockquote>Meaning: She said, “It is Brahman indeed. Attain glory in the victory of Brahman.” From her words only, he learned that it was Brahman.

''upasargānaśeṣāṁstu mahāmārīsamudbhavān। tathā trividhamutpātaṁ māhātmyaṁ śamayenmama॥'' </blockquote>Meaning: May my glories quell all epidemic calamities, as also the threefold natural calamities.

''upasargānaśeṣāṁstu mahāmārīsamudbhavān। tathā trividhamutpātaṁ māhātmyaṁ śamayenmama॥'' </blockquote>Meaning: May my glories quell all epidemic calamities, as also the threefold natural calamities.

*Skandamata – The Mother who is also Knowledge Incarnate.

*Skandamata – The Mother who is also Knowledge Incarnate.

<blockquote>सा याचिता च विज्ञानं तुष्टा बुद्धिं प्रयच्छति॥ (12.37)<ref name=":0" />  

<blockquote>सा याचिता च विज्ञानं तुष्टा बुद्धिं प्रयच्छति॥ (12.37)<ref name=":0" /> ''sā yācitā ca vijñānaṁ tuṣṭā buddhiṁ prayacchati/''</blockquote>Meaning: And when entreated, she bestows Supreme Knowledge, and when propitiated, she bestows prosperity.

 

''sā yācitā ca vijñānaṁ tuṣṭā buddhiṁ prayacchati/''</blockquote>Meaning: And when entreated, she bestows Supreme Knowledge, and when propitiated, she bestows prosperity.

*Katyayani – is the presiding deity of Vrindavan and she helps the aspirant in the path of devotion to Krishna (Krishna-[[Bhakti (भक्तिः)|bhakti]]-dana).

*Katyayani – is the presiding deity of Vrindavan and she helps the aspirant in the path of devotion to Krishna (Krishna-[[Bhakti (भक्तिः)|bhakti]]-dana).

*Kalaratri – This aspect of the Mother is delineated in the text itself:

*Kalaratri – This aspect of the Mother is delineated in the text itself:

<blockquote>व्याप्तं तयैतत्सकलं ब्रह्माण्डं मनुजेश्वर। महाकाल्या महाकाले महामारीस्वरूपया॥ सैव काले महामारी सैव सृष्टिर्भवत्यजा। स्थितिं करोति भूतानां सैव काले सनातनी॥ (12.38-39)<ref name=":0" />

<blockquote>व्याप्तं तयैतत्सकलं ब्रह्माण्डं मनुजेश्वर। महाकाल्या महाकाले महामारीस्वरूपया॥  

 

सैव काले महामारी सैव सृष्टिर्भवत्यजा। स्थितिं करोति भूतानां सैव काले सनातनी॥ (12.38-39)<ref name=":0" />

''vyāptaṁ tayaitatsakalaṁ brahmāṇḍaṁ manujeśvara। mahākālyā mahākāle mahāmārīsvarūpayā॥ saiva kāle mahāmārī saiva sr̥ṣṭirbhavatyajā। sthitiṁ karoti bhūtānāṁ saiva kāle sanātanī॥''</blockquote>Meaning: By her, the Mahakali, who takes the form of the great destroyer at the end of time, all this cosmic sphere is pervaded. She indeed takes the form of the great destroyer at the proper time. She, the unborn, indeed becomes this creation, She herself, the eternal being, sustains the beings at another time.

''vyāptaṁ tayaitatsakalaṁ brahmāṇḍaṁ manujeśvara। mahākālyā mahākāle mahāmārīsvarūpayā॥ saiva kāle mahāmārī saiva sr̥ṣṭirbhavatyajā। sthitiṁ karoti bhūtānāṁ saiva kāle sanātanī॥''</blockquote>Meaning: By her, the Mahakali, who takes the form of the great destroyer at the end of time, all this cosmic sphere is pervaded. She indeed takes the form of the great destroyer at the proper time. She, the unborn, indeed becomes this creation, She herself, the eternal being, sustains the beings at another time.

*Mahagauri – is Lakshmi along with Narayana.

*Mahagauri – is Lakshmi along with Narayana.

*Siddhidatri – grants success to the aspirant on all fronts<ref>Sri Satyadeva (1365), ''Sadhan Samar'', Part 1, Kolkata: Sadhan Samar Karyalaya.</ref> and even the text says:

*Siddhidatri – grants success to the aspirant on all fronts<ref>Sri Satyadeva (1365), ''Sadhan Samar'', Part 1, Kolkata: Sadhan Samar Karyalaya.</ref> and even the text says:

<blockquote>ददाति वित्तं पुत्रांश्च मतिं धर्मे गतिं शुभाम्॥(12.41)<ref name=":0" />  

<blockquote>ददाति वित्तं पुत्रांश्च मतिं धर्मे गतिं शुभाम्॥(12.41)<ref name=":0" /> ''dadāti vittaṁ putrāṁśca matiṁ dharme gatiṁ śubhām॥''</blockquote>Meaning: She bestows wealth and sons, a righteous mind and prosperous life.

 

''dadāti vittaṁ putrāṁśca matiṁ dharme gatiṁ śubhām//''</blockquote>Meaning: She bestows wealth and sons, a righteous mind and prosperous life//

===ग्रन्थविधानम् ॥ Structure===

===ग्रन्थविधानम् ॥ Structure===

====प्रथमचरित्रम् ॥ Prathama Charitra (Chapter 1): Maha-Kali====

====प्रथमचरित्रम् ॥ Prathama Charitra (Chapter 1): Maha-Kali====

Chapter 1 – Here, the demons Madhu and Kaitabha are slayed (Madhu-kaitabha-vadha) by the Kali aspect of the Mother. On a subtler level, Madhu and Kaitabha represent the Tamasika Ahankara. They are also considered as the Avarana (Concealing power) and Vikshepa (Projection) aspects of Avidya in Vedanta and also Rajas and Tamas guna according to the [[Samkhya Darshana (साङ्ख्यदर्शनम्)|Samkhya]] terminology<ref>Swami Jagadishwarananda (2003), ''Sri Sri Chandi,'' Kolkata: Udbodhan Karyalaya.</ref>.

Chapter 1 – Here, the demons Madhu and Kaitabha are slayed (Madhu-kaitabha-vadha) by the Kali aspect of the Mother. On a subtler level, Madhu and Kaitabha represent the Tamasika Ahankara. They are also considered as the Avarana (Concealing power) and Vikshepa (Projection) aspects of Avidya in Vedanta and also Rajas and Tamas guna according to the [[Samkhya Darshana (साङ्ख्यदर्शनम्)|Samkhya]] terminology<ref>Swami Jagadishwarananda (2003), ''Sri Sri Chandi,'' Kolkata: Udbodhan Karyalaya.</ref>.<!-- Suggestion: Can we add the following sentence in this place ? This Prathama Charitra is attributed to the Maha-Kali aspect of the Goddess. -->

The figure of Mother Kali has four hands bearing sword and skull in two left hands and the other two right hands bestow boons and fearlessness on the devotees. Thus, she is both peace and combat simultaneously. She wears a garland of fifty skulls which are actually the fifty alphabets of Sanskrit. So, the skull-garland is the symbol of powerful mantras. She has three eyes i.e. Moon, Sun and Fire, through which she destroys darkness and can perceive the past, present and future. Her red tongue implies the active Rajo-guna and white teeth are the symbol of placid Sattva-guna. So, the act of biting her tongue with her white teeth suggests that the practitioner should keep his Rajo-guna in check with the help of the Sattva-guna<ref>Mahanamavrata Brahmachari (1988), ''Chandi-chinta,'' Kolkata: Sri Mahanamavrata Cultural and Welfare Trust.</ref>.   

The figure of Mother Kali has four hands bearing sword and skull in two left hands and the other two right hands bestow boons and fearlessness on the devotees. Thus, she is both peace and combat simultaneously. She wears a garland of fifty skulls which are actually the fifty alphabets of Sanskrit. So, the skull-garland is the symbol of powerful mantras. She has three eyes i.e. Moon, Sun and Fire, through which she destroys darkness and can perceive the past, present and future. Her red tongue implies the active Rajo-guna and white teeth are the symbol of placid Sattva-guna. So, the act of biting her tongue with her white teeth suggests that the practitioner should keep his Rajo-guna in check with the help of the Sattva-guna<ref>Mahanamavrata Brahmachari (1988), ''Chandi-chinta,'' Kolkata: Sri Mahanamavrata Cultural and Welfare Trust.</ref>.   

[[File:Sri Mahalakshmi Jagadamba Mandir, Koradi, Nagpur .jpg|thumb|470x470px|Sri Mahalakshmi Jagadamba Mandir, Koradi, Nagpur (Picture Courtesy: Author <bdi>Pravrajika Asaktaprana</bdi>)]]

[[File:Sri Mahalakshmi Jagadamba Mandir, Koradi, Nagpur .jpg|thumb|470x470px|Sri Mahalakshmi Jagadamba Mandir, Koradi, Nagpur (Picture Courtesy: Author <bdi>Pravrajika Asaktaprana</bdi>)]]

====मध्यमचरित्रम् ॥ Madhyama Charitra (Chapters 2, 3 and 4): Maha-Laksmi ====

====मध्यमचरित्रम् ॥ Madhyama Charitra (Chapters 2, 3 and 4): Maha-Lakshmi ====<!-- Suggestion for sentence inclusion: The Madhyama Charitra is attributed to the Maha-Lakshmi aspect of the Goddess who is worshipped as Durga in autumn (mid September to mid November). The Madhyama Charitra deals with the following Kathas: -->

 

Chapter Two – Mahishasura-sainya-vadha – Slaughter of the armies of Mahishasura

Chapter Two – Mahishasura-sainya-vadha – Slaughter of the armies of Mahishasura

Chapter Three – Mahishasura-vadha – The slaying of Mahishasura, who depicts the self-centred mentality (Rajasika Ahankara) of the human being<ref>Sri Satyadeva (1333), ''Sadhan Samar'', Part 2, Kolkata: Sadhan Samar Karyalaya.</ref>.

Chapter Three – Mahishasura-vadha – The slaying of Mahishasura, who depicts the self-centred mentality (Rajasika Ahankara) of the human being<ref>Sri Satyadeva (1333), ''Sadhan Samar'', Part 2, Kolkata: Sadhan Samar Karyalaya.</ref>.

Chapter Four – Shakradi-stuti – Praises by [[Indra (इन्द्रः)|Shakra]] and others. Maha-lakshmi is worshipped as Durga in autumn (mid September to mid November)<ref>Haridas Bhattacharyya (2001), ''The Cultural Heritage of India'', Volume IV – The Religions, Calcutta: The Ramakrishna Mission Institute of Culture.</ref>.

Chapter Four – Shakradi-stuti – Praises by [[Indra (इन्द्रः)|Shakra]] and others.  

 

Maha-lakshmi is worshipped as Durga in autumn (mid September to mid November)<ref>Haridas Bhattacharyya (2001), ''The Cultural Heritage of India'', Volume IV – The Religions, Calcutta: The Ramakrishna Mission Institute of Culture.</ref>.

 

Chapter Five – Devi-duta-samvada – Devi’s conversation with the messenger

Chapter Five – Devi-duta-samvada – Devi’s conversation with the messenger

Chapter Twelve – Phala-stuti – Eulogy of the Merits

Chapter Twelve – Phala-stuti – Eulogy of the Merits

Chapter Thirteen – Suratha-vaishya-vara-pradana – The bestowing of boons to Suratha and Vaishya<ref name=":0">Swami Jagadiswarananda (1989), ''Devi Mahatmyam,'' Madras: Sri Ramakrishna Math.</ref>.

Chapter Thirteen – Suratha-vaishya-vara-pradana – The bestowing of boons to Suratha and Vaishya<ref name=":0">Swami Jagadiswarananda (1989), ''Devi Mahatmyam,'' Madras: Sri Ramakrishna Math.</ref>.<!-- Suggestion for sentence inclusion: The key details related to the text of Devi Mahatmya can be summarised as follows:  -->

 

{| class="wikitable"

{| class="wikitable"

|'''CHARITRA'''

|'''CHARITRA'''

*Kavacha-stotra (the verses which protect like an armour) written by the Brahmin Harihara

*Kavacha-stotra (the verses which protect like an armour) written by the Brahmin Harihara

* Argala-stotra – This hymn opens the gate of success as if by opening the bolt fastening the door by destroying all the obstructions in the form of [[Pataka (पातकम्)|papa]]. So, after the chanting of this hymn, external objects will be unable to mentally disturb the reciter. This hymn<ref name=":0" /> has the famous line –

* Argala-stotra – This hymn opens the gate of success as if by opening the bolt fastening the door by destroying all the obstructions in the form of papa. So, after the chanting of this hymn, external objects will be unable to mentally disturb the reciter. This hymn<ref name=":0" /> has the famous line –

<blockquote>रूपं देहि जयं देहि यशो देहि द्विषो जहि॥  

<blockquote>रूपं देहि जयं देहि यशो देहि द्विषो जहि॥ ''rūpaṁ dehi jayaṁ dehi yaśo dehi dviṣo jahi॥''</blockquote>Meaning: May the Mother bestow upon us grace, victory against all odds, unblemished glory and destroy all adversaries,

 

*Kilaka-stotra – This hymn wards off all the obstacles to ensure success (in dharma, artha, kama and moksha) of the chanter<ref>Girijesa Kumara Dixita (2003), ''Durga-Saptashati,'' Varanasi: Sampurnananda Sanskrit University.</ref>

''rūpaṁ dehi jayaṁ dehi yaśo dehi dviṣo jahi॥''</blockquote>Meaning: May the Mother bestow upon us grace, victory against all odds, unblemished glory and destroy all adversaries,

*Kilaka-stotra – This hymn wards off all the obstacles to ensure success (in dharma, artha, kama and moksha) of the chanter<ref>Girijesa Kumara Dixita (2003), ''Durga-Saptashati,'' Varanasi: Sampurnananda Sanskrit University.</ref>,

*repetition of the well known Navaarna-mantra

*repetition of the well known Navaarna-mantra

*recital of the Ratri-sukta (Rishi – Ratri Bhaaradvaajii, Devata (Subject Matter) – Ratri, Chanda (Metre) - Gayatri)

*recital of the Ratri-sukta (Rishi – Ratri Bhaaradvaajii, Devata (Subject Matter) – Ratri, Chanda (Metre) - Gayatri)

''sarvābādhāpraśamanaṁ trailokyasyākhileśvari । evameva tvayā kāryamasmadvairivināśanam ॥''</blockquote>Meaning: O Queen of all, in this same manner, you must destroy all our enemies and all the afflictions of the three worlds.

''sarvābādhāpraśamanaṁ trailokyasyākhileśvari । evameva tvayā kāryamasmadvairivināśanam ॥''</blockquote>Meaning: O Queen of all, in this same manner, you must destroy all our enemies and all the afflictions of the three worlds.

The Devi-mahatmya is chanted on sacred occasions, especially during the Durga Puja (Navaratri). The poems which describe the Deity as the child of the worshipper, as in the Agamani (welcome) and Vijaya (farewell) songs of the Goddess Durga have indeed a peculiar spiritual appeal of their own and continue to inspire generations.  

The Devi-mahatmya is chanted on sacred occasions, especially during the Durga Puja (Navaratri). The poems which describe the Deity as the child of the worshipper, as in the Agamani (welcome) and Vijaya (farewell) songs of the Goddess Durga have indeed a peculiar spiritual appeal of their own and continue to inspire generations.